Download e-book for kindle: Contentious Liberties: American Abolitionists in by Gale L. Kenny

By Gale L. Kenny

The Oberlin university challenge to Jamaica, began within the 1830s, was once an formidable, and finally , attempt to exploit the instance of emancipation within the British West Indies to develop the household time table of yank abolitionists. White american citizens was hoping to argue that American slaves, as soon as freed, can be absorbed productively into the society that had formerly enslaved them, yet their "civilizing mission" didn't cross as expected. Gale L. Kenny's illuminating research examines the differing rules of freedom held through white evangelical abolitionists and freed humans in Jamaica and explores the results in their stumble upon for either American and Jamaican historical past. Kenny reveals that white Americans-who went to Jamaica aspiring to support with the transition from slavery to Christian perform and reliable citizenship-were pissed off via liberated blacks' unwillingness to comply to Victorian norms of gender, kinfolk, and faith. In tracing the heritage of the thirty-year venture, Kenny makes artistic use of obtainable resources to unpack assumptions on each side of this American-Jamaican interplay, exhibiting how liberated slaves in lots of situations have been capable not only to withstand the imposition of white mores yet to redefine the phrases of the encounter.


“In this insightful e-book Kenny takes readers deep into the area of the yankee Missionary organization venture to Jamaica in the course of the first thirty years after slavery. . . . With deft research of ideologies in motion, Kenny tells the tale of the way those women and men from the yank frontier city of Oberlin attempted to actuate in Jamaican society their firm—almost rigid—beliefs approximately human nature. She additionally tells of the unexpected, now and then outstanding, results in their efforts.”—Edward Bartlett Rugemer, writer of the matter of Emancipation: The Caribbean Roots of the yank Civil War

“Contentious Liberties is nuanced and intelligible and provides significantly to the literature on emancipation and the which means of freedom. The writing is sharp and the scholarly content material significant.”—Trevor G. Burnard, writer of Mastery, Tyranny, and hope: Thomas Thistlewood and His Slaves within the Anglo-Jamaican World

"This publication increases interesting questions on how radical abolitionists excited about black independence needed to adapt their venture given black Jamaicans’ personal rules and the commercial realities of white land ownership."—H-NET Reviews

"In Contentious Liberties, Gale L. Kenny illuminates the problems American missionaries confronted attempting to convert former bondspeople to Anglo-American faith and tradition in postemancipation Jamaica."—Journal of the Civil warfare Era

"More than a old sidebar a couple of West Indian position and other people. It is going to the center of struggles for freedom."--Journal of Southern History

“Contentious Liberties suits into the scholarship on Atlantic and transnational reports, providing views at the interplay among abolitionist and post-emancipation efforts within the U.S. and Caribbean.…For these drawn to the historical past and current approval for U.S. missionaries within the Western Hemisphere earlier than and because, this publication is essential.” —Susan J. Fernandez, Florida old Quarterly

"A great addition to the . . . literature on Christian missions in Jamaica . . . Kenny's paintings at the AMA is a massive contribution."—Veront M. Satchell, American historic Review

“A interesting, in-depth account of conflicts among disparate cultures within the 1800’s, Contentious Liberties is extremely advised as a superb choose for overseas background shelves.”—Midwest ebook evaluate

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Additional info for Contentious Liberties: American Abolitionists in Post-Emancipation Jamaica, 1834-1866 (Race in the Atlantic World, 1700-1900)

Sample text

35 They agreed that slavery was a sin, and those Christians who continued to countenance slavery were sinners. In addition to condemning slaveholders, the radical abolitionists also faulted northern colonizationists and gradualists for compromising with sinners, which surely went against God. ”37 In the wake of the meetings, an abolitionist student group formed, and the participants intended to act on their ideals and to reach out to the black community in Cincinnati. Critically, the seminarians’ sense of freedom and manly independence was tied up in their advocacy for immediate emancipation.

For { 38 } chapter one the evangelical men and women at Oberlin, and those who would form the American Missionary Association, the “woman question” distracted from the primary goal of abolitionism: the immediate abolition of slavery in the South. New conversations about the emancipation of women muddied the movement, and, importantly, compromised the ideology of domesticity that kept women morally above the fray of politics. Evangelical abolitionist men and women adhered to the ideology of domesticity; God had decreed that women and men occupy different spheres and modes of activism, and this division would be broken if women began to speak publicly before men and women and if women became full members of the same organizations as men.

For Weld, liberty was a Christian imperative, not something that could be granted or withheld by a human government. Like the Jamaica missionaries, he was, in effect, converted to abolition, and just as assuredly as he knew God, he now knew that slaves had to be freed. Yet after adopting abolitionism as his new cause, the struggle that became most important involved his own freedom to express abolitionist ideas and to act on his beliefs. At Lane Seminary, Weld led a rebellion against those who wanted to put limits on his own liberty.

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